English
Question: 'If that's the case, why not use the name but only say 'Thus I have heard'?' Answer: 'There are three meanings: First, it shows non-contradiction to worldly customs. Although manifesting the true doctrine, it does not contradict worldly principles; although manifesting subtle words, it does not contradict coarse desires; although manifesting the true meaning, it does not depart from the mundane. Second, 'I' has the meaning of sovereignty and freedom. The *Samgraha-kosa* says: There are three Ānandas (Ānanda, joy): First, Ānanda (Ānanda, Joyful), who holds the Śrāvakayāna Pitaka; second, Ānandabhadra (Ānandabhadra, Joyful and Virtuous), who holds the Pratyekabuddhayāna Pitaka; third, Ānandakara (Ānandakara, Ocean of Joy), who holds the Bodhisattvayāna Pitaka. But it is actually one person, with different qualities according to their respective virtues. Therefore, Ānanda is widely learned and has a retentive memory. His hearing, thinking, and cultivation are all complete. He holds both the text and the meaning, and is free and sovereign over the teachings of the three Pitakas. If the name is used, although it accords with the correct principle, it does not have the meaning of being free and sovereign over all dharmas. Therefore, 'I' is used instead of Ānanda. Third, 'I' has the meaning of intimacy. People in the world commonly say 'I saw and heard,' which is taken as proof of personal experience. If it is said that Ānanda heard, it may not be personal hearing but received from others. Now it is shown that it is personal hearing of what the World Honored One said, not hearsay, dispelling others' doubts. Therefore, the name is not used, but only 'Thus I have heard.' 'Hearing' refers to the ear-sense base producing consciousness to listen to and receive what is said. Now, abandoning the ear and referring to 'I' in general, it is called 'Thus I have heard.' Although according to the Mahāyāna view, the sense base, consciousness, mental factors, and the object of perception must combine to be called hearing, the five functions of the sense base are superior to consciousness and so on, so the sense base is called hearing. If it is only hearing the sound, it may only be in the ear. Since it involves names and meanings, it is in the mind. Therefore, the *Yogācārabhūmi-śāstra* says: Hearing refers to inference. The ear is called hearing because it personally hears the sound, with the mind as the gateway, so the mind can hear. Hearing is through both the ear and the mind, and the conditioning is in the totality. The totality achieved through hearing is called hearing. Abandoning the individual ear and mind, the totality is called 'Thus I have heard.' Question: 'At that time, Joyful also personally saw and knew what the Buddha said, why only say 'Thus I have heard,' and not say 'Thus I have seen'?' Answer: 'There are three meanings: First, to realize profound principles, one must first hear the Dharma, because names and so on can explain meanings, while forms and so on cannot; second, this realm uses sound as the Buddha's activity, and the activity is the basis, because names and so on have this function; third, hoping to realize Bodhi, one must hear...' --------------------------------------------------------------------------------
Chinese
熏习，由闻熏习成出世故，由斯经首不说见觉知，唯说我闻，据实于时亦见佛说诸余佛土以光明等而为佛事，可言见等。” 经云：“一时”。 赞曰：第二说教时分也。此有二义：一者道理时，说听二徒虽唯现在五蕴诸行刹那生灭，即此现法有酬于前引后之义，即以所酬假名过去，即以所引假名未来，对此二种说为现在，此过未世并于现在法上假立，即说听者五蕴诸法刹那生灭，前后相续事绪究竟假立三世总名一时，即一生灭之一时也；二者唯识时，说听二徒识心之上变作三时相状而起，实是现在，随心分限变作短长事绪终讫总名一时，如梦所见谓有多生，觉位唯心都无实境，听者心变三世亦尔，唯意所缘是不相应行蕴法处法界所摄，不别约四时八时，但听者根熟感佛为说，说者慈悲应机为言，说听事讫总名时。 经云：“佛”。 赞曰：第三说教主也。梵云佛陀，此略云佛，有慧之主，唐言觉者。觉有三义：一、自觉胜凡夫，凡夫不自觉故；二、觉他胜二乘，彼不觉他故；三、觉行圆满胜诸菩萨，菩萨虽复修于二觉行，未圆满故。佛地论云：具一切智、一切种智，能自开觉亦能开觉一切有情，如睡梦觉、如莲华开，故名为佛。准诸经梵本皆称本师名薄伽梵，佛教安置以此一言含众德故， 现代汉语译本：熏习，通过听闻佛法的熏习而成就出世的智慧，因此这部经的开头不说‘见’、‘觉’、‘知’，只说‘我闻’。实际上，当时也见到佛陀以光明等示现诸佛国土，行种种佛事，可以说也包含了‘见’等含义。 经文说：‘一时’。 赞曰：第二是说明说法的时间。这有两层含义：一是道理上的时间，说法者和听法者，虽然都只是现在五蕴诸行的刹那生灭，但就在这现前的法中，有酬谢过去、引导未来的意义，就以所酬谢的假名为‘过去’，就以所引导的假名为‘未来’，相对于这两种时间，称为‘现在’。这过去、未来二世，都是在现在的法上假立的，也就是说，说法者和听法者的五蕴诸法刹那生灭，前后相续，事情的头绪终了，假立三世，总名为‘一时’，即一生灭的‘一时’；二是唯识上的时间，说法者和听法者，在识心上变现出三时的相状而生起，实际上都是现在，随着心识的分限，变现出长短不同的时间，事情的头绪终了，总名为‘一时’，就像梦中所见，觉得经历了很多世，醒来时才知道一切唯心所现，没有真实的境界。听法者心中变现出三世也是如此，只是意念所缘，是不相应行蕴、法处、法界所摄，不特别约定四时八时，只是听法者的根机成熟，感应到佛陀为他说法，说法者以慈悲心应机说法，说法和听法的事情完毕，总名为‘一时’。 经文说：‘佛’。 赞曰：第三是说明说法的教主。梵语称‘佛陀’(Buddha)，这里简称为‘佛’，意为有智慧的主人，唐朝话译为‘觉者’。‘觉’有三种含义：一是自觉，胜过凡夫，因为凡夫不能自觉；二是觉他，胜过二乘，因为他们不能觉他；三是觉行圆满，胜过诸菩萨，菩萨虽然也修习自觉和觉他的行为，但还没有圆满。 《佛地论》说：具备一切智、一切种智，能自己开悟，也能开悟一切有情众生，就像从睡梦中醒来，就像莲花开放，所以称为‘佛’。 按照各部佛经的梵文版本，都称本师为‘薄伽梵’(Bhagavan)，佛教的安置，用这一句话包含众多功德。
English
English version: 'Cultivation, through the cultivation of hearing the Dharma, one achieves transcendent wisdom. Therefore, this sutra does not begin with 'seeing,' 'awareness,' or 'knowing,' but only with 'I have heard.' In reality, at that time, one also sees the Buddha manifesting various Buddha lands with light and performing various Buddha activities, so it can be said to include the meanings of 'seeing' and so on.' The sutra says: 'At one time.' Commentary: The second is to explain the time of the teaching. This has two meanings: first, the time in terms of principle. Although the speaker and listener are only the momentary arising and ceasing of the five aggregates and various activities in the present, within this present Dharma, there is the meaning of repaying the past and guiding the future. The repayment is nominally called 'past,' and the guidance is nominally called 'future.' Relative to these two times, it is called 'present.' These past and future times are nominally established on the present Dharma. That is to say, the momentary arising and ceasing of the five aggregates of the speaker and listener, the continuous succession of events, and the completion of the matter are nominally established as the three times, collectively called 'one time,' which is the 'one time' of one arising and ceasing. Second, the time in terms of Yogacara (Vijnanavada). The speaker and listener, on the mind of consciousness, transform and manifest the appearances of the three times, which actually all exist in the present. According to the limits of consciousness, they transform and manifest times of different lengths, and the completion of the matter is collectively called 'one time,' just like what is seen in a dream, one feels that one has experienced many lifetimes, but upon awakening, one realizes that everything is only a manifestation of the mind, without any real realm. The transformation of the three times in the listener's mind is also like this, it is only what is perceived by the mind, which is included in the non-associated formations aggregate, the Dharma-ayatana (sphere of Dharma), and the Dharma-dhatu (Dharma realm). There is no special agreement on the four times or eight times, but only when the listener's faculties are mature, they are inspired to hear the Buddha preach, and the speaker preaches according to the listener's capacity with compassion. The completion of the speaking and listening is collectively called 'one time.' The sutra says: 'Buddha.' Commentary: The third is to explain the teaching master. In Sanskrit, it is called 'Buddha' (Buddha), here abbreviated as 'Buddha,' meaning the master of wisdom, translated in Tang as 'the Awakened One.' 'Awakening' has three meanings: first, self-awakening, surpassing ordinary beings, because ordinary beings cannot awaken themselves; second, awakening others, surpassing the two vehicles (Sravakas and Pratyekabuddhas), because they cannot awaken others; third, the perfection of awakening and practice, surpassing all Bodhisattvas, because although Bodhisattvas also cultivate self-awakening and awakening others, they have not yet perfected it. The *Yogacarabhumi-sastra* says: possessing all-wisdom and all-knowingness, able to awaken oneself and also able to awaken all sentient beings, like awakening from a dream, like a lotus flower blooming, therefore called 'Buddha.' According to the Sanskrit versions of various sutras, the original teacher is called 'Bhagavan' (Bhagavan), the Buddhist teaching is established by using this one word to contain many virtues. --------------------------------------------------------------------------------
Chinese
翻译之主意存省略，随方生善故称佛名。 问：“此三身中何身所摄？” 答：“准处准机，应声闻而为化佛；准文准理，教菩萨而即报身。感者根器不同，应现故通报化。王城鹫岭劫尽火烧，鹙子闻经即化佛也。我土安稳寿量长远，文殊在中即报身。劬师罗长者睹三尺以发心；五百婆罗门见灰身而起信；无边之菩萨穷上界而有余；住小圣之凡夫观丈六而无无尽。今显主尊教随定胜，初标教主令生喜心。” 经云：“在舍卫国祇树给孤独园”。 赞曰：第四所化处也。梵云室利罗筏悉底，言舍卫者音讹略也，此中印度境憍萨罗国之都城名，为别布憍萨罗故，以都城为国之称。《金刚般若经》云：在舍婆提城兄弟二人，于此习仙而后得果，城遂因此号为舍婆提。今新解云，应云丰德城：一、具财物；二、好欲境；三、饶多闻；四、丰解脱，国丰四德故以为名焉。祇树者，应云誓多林，言祇树者讹也。誓多云战胜，此即太子之名，太子生时邻国怨至，战而得胜遂以为名。给孤独者是苏达多长者，此云善施，善施仁而且[(止/脊)*殳]，积而能散，极济贫乏哀恤孤老，时人美其德号为给孤独。是钵刺犀那恃恃王，旧云波斯匿王是也，此名胜军，苏达多是彼王之大臣也。 佛在摩竭陀未游 现代汉语译本： 佛陀设立教义的本意在于去除执着，随着不同情况引导众生向善，因此才有了佛的不同名号。 问：这三种佛身（法身、报身、应身）属于哪一种？ 答：根据所处情况和根机，为声闻乘（小乘）的修行者示现的是应化身佛；根据经文和义理，教导菩萨的是报身佛。众生根器不同，佛陀应机示现，所以报身和应身可以互相转化。比如，在王舍城鹫峰山，世界末日劫火燃烧时，舍利弗（鹙子）听闻佛经所见的是应化身佛。而在我的清净佛土安稳，寿命无量，文殊菩萨所见的是报身佛。劬师罗的长者看到三尺金像而发菩提心；五百婆罗门看到佛陀火化后的舍利而生起信心；无边的菩萨穷尽上界也无法完全了解佛的境界；住在小乘境界的凡夫看到丈六金身也无法完全理解佛的无尽功德。现在彰显教主佛陀的尊贵，教义随着确定的殊胜而变化，最初标明教主是为了让众生生起欢喜心。 经文说：‘在舍卫国祇树给孤独园’。 赞颂说：这是第四个被教化的地方。梵语Śrāvastī（舍卫），说‘舍卫’是语音的讹略。这里是印度境内憍萨罗国（Kosala）的都城的名字，为了区别于其他憍萨罗地区，所以用都城的名字来代表国家。《金刚般若经》说：在舍婆提城（Śrāvastī），有兄弟二人在那里修习仙道然后证得果位，城市因此被称为舍婆提。现在新的解释说，应该叫做丰德城：一、具备财物；二、有美好的欲望境界；三、盛产博学多闻的人；四、盛产解脱者，国家具备这四种美德，所以以此为名。祇树，应该叫做誓多林（Jetavana），说‘祇树’是讹传。誓多（Jeta）的意思是战胜，这是太子的名字，太子出生时邻国来侵犯，战胜了敌人，因此用这个名字。给孤独（Anāthapiṇḍada）是须达多（Sudatta）长者，意思是善施，善于施舍而且有节制，积累财富又能散财救济，极力救济贫困，怜悯孤儿和老人，当时的人赞美他的德行，称他为给孤独。钵刺犀那恃恃王（Prasenajit）就是以前说的波斯匿王，意思是胜军，须达多是这位国王的大臣。 佛陀在摩竭陀国（Magadha）还没有游历。